IELTS Reading: Hệ Thống Giáo Dục Giải Quyết Vấn Đề Thiểu Số Văn Hóa – Đề Thi Mẫu Có Đáp Án

Mở Bài

Chủ đề về cách các hệ thống giáo dục giải quyết vấn đề cultural marginalization (thiểu số văn hóa) là một trong những đề tài xã hội quan trọng và xuất hiện khá thường xuyên trong IELTS Reading. Dạng bài này thường kết hợp giữa khoa học xã hội, giáo dục học và chính sách công, đòi hỏi thí sinh phải nắm vững từ vựng học thuật đồng thời có khả năng phân tích thông tin đa chiều.

Qua kinh nghiệm giảng dạy hơn 20 năm, tôi nhận thấy nhiều học viên Việt Nam gặp khó khăn với chủ đề này do thiếu background knowledge về các vấn đề văn hóa đa dạng trong môi trường giáo dục quốc tế. Bài viết này cung cấp một bộ đề thi Reading hoàn chỉnh gồm 3 passages với độ khó tăng dần, từ band 5.0 đến 9.0, kèm theo 40 câu hỏi đa dạng giống thi thật, đáp án chi tiết và giải thích từng câu. Bạn cũng sẽ học được cách tiếp cận các dạng câu hỏi phổ biến như True/False/Not Given, Matching Headings, Summary Completion và nhiều hơn nữa. Với bài học này, tôi sẽ chia sẻ không chỉ kiến thức mà cả chiến lược làm bài hiệu quả để bạn tự tin đạt band điểm mong muốn.

Hướng Dẫn Làm Bài IELTS Reading

Tổng Quan Về IELTS Reading Test

IELTS Reading Test kéo dài 60 phút với 3 passages và tổng cộng 40 câu hỏi. Mỗi câu trả lời đúng được tính 1 điểm, và tổng điểm sẽ được quy đổi sang thang band từ 0-9. Điều quan trọng là bạn phải tự quản lý thời gian vì không có thời gian dành riêng để chép đáp án vào answer sheet như bài Listening.

Phân bổ thời gian khuyến nghị:

• Passage 1: 15-17 phút (độ khó thấp nhất, cần làm nhanh để dành thời gian cho phần sau)
• Passage 2: 18-20 phút (độ khó trung bình, yêu cầu đọc hiểu sâu hơn)
• Passage 3: 23-25 phút (độ khó cao nhất, cần nhiều thời gian suy luận)

Lưu ý: Hãy dành 2-3 phút cuối để kiểm tra và chuyển đáp án. Viết sai chính tả hoặc không đúng số từ quy định sẽ bị trừ điểm.

Các Dạng Câu Hỏi Trong Đề Này

Đề thi mẫu này bao gồm các dạng câu hỏi phổ biến nhất trong IELTS Reading:

1. Multiple Choice – Chọn đáp án đúng từ các lựa chọn cho sẵn
2. True/False/Not Given – Xác định thông tin đúng, sai hoặc không được đề cập
3. Matching Headings – Ghép tiêu đề phù hợp với các đoạn văn
4. Summary Completion – Điền từ vào tóm tắt nội dung
5. Matching Features – Ghép đặc điểm với các đối tượng được nêu
6. Short-answer Questions – Trả lời câu hỏi ngắn dựa vào thông tin trong bài

Mỗi dạng câu hỏi đòi hỏi kỹ năng và chiến lược riêng, vì vậy việc luyện tập đa dạng các dạng là chìa khóa để đạt band điểm cao.

IELTS Reading Practice Test

PASSAGE 1 – Inclusive Education: Building Bridges for Minority Students

Độ khó: Easy (Band 5.0-6.5)

Thời gian đề xuất: 15-17 phút

Education systems around the world have long struggled with the challenge of cultural marginalization, a phenomenon where students from minority cultural backgrounds experience exclusion or disadvantage within mainstream educational settings. In recent decades, however, many countries have begun implementing inclusive education policies designed to create more equitable learning environments for all students, regardless of their cultural, linguistic, or ethnic origins.

One of the most fundamental approaches to addressing cultural marginalization is through curriculum reform. Traditional curricula often reflect the values, history, and perspectives of the dominant culture, leaving minority students unable to see themselves represented in what they learn. Progressive education systems now incorporate multicultural content that celebrates diversity and acknowledges the contributions of various cultural groups. For example, history lessons might include the experiences of indigenous peoples, immigrant communities, and other marginalized groups, rather than focusing solely on the mainstream narrative. This approach helps minority students develop a sense of belonging and cultural pride, while also educating students from the majority culture about diversity and tolerance.

Language support represents another critical strategy. Many minority students arrive at school speaking a home language different from the language of instruction. Without appropriate support, these students face significant barriers to learning and may fall behind their peers academically. Bilingual education programs and English as a Second Language (ESL) classes provide essential scaffolding. Some schools employ transitional bilingual models, where students receive instruction in their native language while gradually developing proficiency in the majority language. Others use dual language programs, where both minority and majority language students learn together in both languages, promoting linguistic diversity as a strength rather than a deficit.

Teacher training plays a vital role in creating inclusive classrooms. Educators need to develop cultural competence – the ability to understand, communicate with, and effectively interact with people across cultures. Many teacher education programs now include courses on diversity, equity, and inclusive pedagogy. Teachers learn to recognize their own cultural biases and develop strategies to ensure fair treatment of all students. They also study techniques for differentiated instruction that accommodate various learning styles and cultural backgrounds. Research shows that when teachers demonstrate cultural sensitivity and high expectations for all students, minority students’ academic performance improves significantly.

Học sinh thiểu số văn hóa trong lớp học đa văn hóa tại trường quốc tế

Beyond the classroom, schools have developed community engagement initiatives to connect with minority families. Many immigrant and minority families come from cultures with different expectations about education and parental involvement. Some parents may feel intimidated by schools or unsure how to support their children’s learning. Culturally responsive schools employ cultural liaisons or community coordinators who speak the families’ languages and understand their cultural backgrounds. These professionals help bridge the gap between home and school, organizing events that welcome families, providing information about the education system, and creating opportunities for parents to participate in school life. When schools actively involve minority families, students benefit from stronger home-school partnerships and feel more supported in their educational journey.

Assessment practices have also evolved to become more culturally fair. Standardized tests have historically been criticized for cultural bias, as they often assume knowledge and experiences common to the majority culture but unfamiliar to minority students. Modern education systems are developing alternative assessment methods that better capture diverse students’ abilities. These include portfolio assessments, where students demonstrate learning through various projects and work samples, and performance-based assessments, which evaluate students’ ability to apply knowledge in practical contexts. Some systems also provide assessments in multiple languages or allow extra time for students still developing language proficiency.

Schools are increasingly recognizing the importance of having a diverse teaching workforce. When minority students see teachers and administrators who share their cultural background, it sends a powerful message that they too can succeed and contribute to society. Recruitment programs targeting minority teacher candidates, scholarship initiatives, and mentoring programs help increase diversity in the teaching profession. Role models from similar backgrounds can understand students’ experiences more deeply and provide valuable guidance and encouragement.

The implementation of anti-bullying policies specifically addressing racism and cultural discrimination creates safer school environments. Many schools now have clear procedures for reporting and addressing incidents of cultural harassment. Character education programs teach students about respect, empathy, and social justice. Through these initiatives, schools work to change the broader school culture to one that celebrates diversity rather than merely tolerating it.

Despite these positive developments, challenges remain. Funding limitations often restrict the scope of support programs available. Some communities resist curriculum changes, viewing them as threats to traditional values. Additionally, the diversity of minority groups means that no single approach works for all situations. Indigenous students may need different support than recent immigrants, and within immigrant communities, needs vary by country of origin, socioeconomic status, and length of time in the new country.

Looking forward, experts emphasize the need for systemic change rather than isolated programs. Addressing cultural marginalization effectively requires commitment at all levels – from government policy to school leadership to classroom practice. When education systems genuinely embrace diversity as an asset and implement comprehensive support strategies, they create environments where all students can thrive academically and develop into confident, culturally grounded individuals.

Questions 1-13

Questions 1-5: Multiple Choice

Choose the correct letter, A, B, C, or D.

1. According to the passage, cultural marginalization in education occurs when:
A. Students from minority backgrounds cannot afford education
B. Students experience exclusion due to their cultural background
C. Schools do not teach cultural subjects
D. Minority students choose to separate themselves

2. The passage states that traditional curricula primarily reflect:
A. International perspectives
B. Multiple cultural viewpoints
C. The dominant culture’s values
D. Scientific knowledge only

3. Bilingual education programs are important because they:
A. Make schools more expensive to run
B. Replace the majority language completely
C. Help students who speak different home languages
D. Are required by international law

4. Teachers develop cultural competence through:
A. Personal travel experiences
B. Training courses on diversity and equity
C. Reading literature from various cultures
D. Speaking multiple languages

5. Schools connect with minority families by:
A. Requiring parents to learn the majority language
B. Employing cultural liaisons who understand families’ backgrounds
C. Sending students home with more homework
D. Organizing events only for majority culture families

Questions 6-9: True/False/Not Given

Do the following statements agree with the information in the passage?

Write:

• TRUE if the statement agrees with the information
• FALSE if the statement contradicts the information
• NOT GIVEN if there is no information on this

6. Standardized tests have been criticized for favoring students from the majority culture.

7. All countries have successfully eliminated cultural marginalization in education.

8. Portfolio assessments allow students to demonstrate learning through various types of work.

9. Minority students always perform better academically when taught by teachers from similar backgrounds.

Questions 10-13: Summary Completion

Complete the summary below.

Choose NO MORE THAN TWO WORDS from the passage for each answer.

Education systems address cultural marginalization through multiple strategies. Curriculum reform introduces (10) ____ that represents diverse cultural groups. Language support includes bilingual programs that treat linguistic diversity as a (11) ____ rather than a weakness. Schools employ (12) ____ to help connect with minority families who may have different cultural expectations about education. Finally, (13) ____ specifically targeting racism help create safer environments for all students.

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PASSAGE 2 – Indigenous Knowledge Systems and Modern Education

Độ khó: Medium (Band 6.0-7.5)

Thời gian đề xuất: 18-20 phút

The integration of indigenous knowledge systems into mainstream education represents one of the most complex challenges facing postcolonial education systems worldwide. For centuries, colonial education models systematically marginalized and devalued the traditional knowledge, languages, and pedagogical approaches of indigenous peoples, viewing them as inferior to Western scientific and educational paradigms. This historical suppression has had devastating consequences for indigenous communities, contributing to language extinction, cultural erosion, and intergenerational trauma. Today, as societies increasingly recognize the value of cultural diversity and the importance of preserving indigenous heritage, education systems are grappling with how to authentically incorporate indigenous perspectives while avoiding tokenism and cultural appropriation.

The concept of two-way learning has emerged as a promising framework in countries with significant indigenous populations, particularly Australia, New Zealand, Canada, and various Latin American nations. Two-way learning, or both-ways education, acknowledges that both Western academic knowledge and indigenous knowledge systems have unique value and legitimacy. Rather than positioning these knowledge systems as mutually exclusive or hierarchical, two-way learning creates spaces where they can coexist and complement each other. For instance, in northern Australia, some schools combine Western science curriculum with indigenous ecological knowledge that has been developed and refined over thousands of years. Students might learn about biodiversity through both modern taxonomy and traditional classification systems, gaining a richer, more holistic understanding of the natural world.

Language revitalization stands as perhaps the most critical component of addressing indigenous marginalization in education. Language carries not merely words but entire worldviews, cultural values, and ways of understanding reality. When indigenous languages disappear, irreplaceable knowledge about sustainable practices, medicinal plants, oral histories, and cultural traditions disappears with them. Immersion schools, where indigenous languages serve as the primary medium of instruction, have shown remarkable success in reversing language decline. In New Zealand, Kōhanga Reo (language nest) programs for young children and Kura Kaupapa Māori (Māori-language schools) have contributed significantly to the revitalization of Te Reo Māori. Similarly, in Hawaii, Pūnana Leo preschools and Hawaiian-medium schools have helped bring the Hawaiian language back from the brink of extinction. These programs demonstrate that language reclamation is possible when communities receive adequate support and resources.

However, implementing indigenous education initiatives faces substantial obstacles. One significant challenge involves the commodification and misappropriation of indigenous knowledge. As mainstream education systems attempt to include indigenous content, there is risk that this knowledge will be extracted from its cultural context, simplified, and presented in ways that distort its meaning. Indigenous knowledge is often holistic, spiritually grounded, and place-based, making it difficult to compartmentalize into discrete academic subjects. Some indigenous communities express concern that once their knowledge enters mainstream curricula, they lose control over how it is taught and who has the authority to teach it. Establishing intellectual property rights and cultural protocols regarding what knowledge can be shared, how it should be taught, and who is qualified to teach it requires careful negotiation between indigenous communities and education authorities.

Giáo dục bản địa kết hợp kiến thức truyền thống và hiện đại trong lớp học

The shortage of qualified indigenous teachers represents another critical barrier. Colonial policies in many countries forcibly removed indigenous children from their families and placed them in residential schools designed to eliminate their languages and cultures. This historical trauma disrupted the intergenerational transmission of knowledge and left many indigenous communities with few members who speak their traditional languages fluently or possess deep knowledge of traditional practices. Training new generations of indigenous teachers requires not only academic preparation but also cultural mentorship and language learning. Some education systems have developed alternative teacher certification pathways that recognize community-based learning and cultural expertise alongside academic qualifications. New Zealand’s Teach First NZ program and Canada’s various indigenous teacher education programs exemplify such approaches.

Curriculum development itself presents methodological challenges. Western education typically organizes knowledge into separate disciplines (mathematics, science, history), follows linear progression, and emphasizes individual achievement. Many indigenous knowledge systems, by contrast, integrate different forms of knowledge, view learning as cyclical rather than linear, and emphasize collective learning and community responsibility. Creating curricula that honor indigenous epistemologies (ways of knowing) rather than simply adding indigenous content to Western frameworks requires fundamental reconceptualization of what education means. In British Columbia, Canada, the First Peoples Principles of Learning have been incorporated across all grade levels and subject areas, fundamentally shifting how learning is conceptualized. These principles emphasize that learning is holistic, reflexive, experiential, and involves generosity, reciprocity, and a sense of place.

Assessment poses additional complications. If education systems claim to value indigenous knowledge but continue to measure success solely through Western-style standardized tests, the message to students is clear: indigenous knowledge has symbolic value but not real worth. Developing culturally responsive assessment methods that authentically measure mastery of indigenous knowledge while still providing students with credentials recognized in mainstream society requires innovation and flexibility. Some schools use community-based assessments where elders and knowledge keepers evaluate students’ cultural learning, alongside more conventional academic assessments.

The movement toward indigenous education must also address the socioeconomic marginalization that often accompanies cultural marginalization. Indigenous students in many countries experience higher rates of poverty, inadequate housing, and health problems, all of which affect educational outcomes. Schools serving indigenous communities frequently lack adequate funding, modern facilities, and educational resources. Addressing educational marginalization requires simultaneous attention to these structural inequalities. Some jurisdictions have implemented weighted funding formulas that provide additional resources to schools serving disadvantaged populations, while others have established comprehensive support programs that address health, nutrition, and family support alongside academic instruction.

Despite these challenges, there are encouraging signs of progress. Indigenous peoples themselves are increasingly asserting educational self-determination, establishing their own schools and education systems governed by community values and priorities. International frameworks, such as the United Nations Declaration on the Rights of Indigenous Peoples, affirm indigenous peoples’ rights to establish and control their educational systems while maintaining access to mainstream education. Growing recognition that indigenous knowledge offers valuable insights for addressing contemporary challenges – from climate change to mental health to sustainable development – is shifting indigenous knowledge from the margins toward the center of educational discourse.

The journey toward genuinely inclusive education that honors indigenous knowledge systems remains incomplete, requiring ongoing commitment, adequate resources, and most importantly, indigenous leadership in determining how their knowledge and languages will be maintained, transmitted, and integrated into the broader educational landscape.

Questions 14-26

Questions 14-18: Yes/No/Not Given

Do the following statements agree with the claims of the writer?

Write:

• YES if the statement agrees with the claims of the writer
• NO if the statement contradicts the claims of the writer
• NOT GIVEN if it is impossible to say what the writer thinks about this

14. Colonial education systems treated indigenous knowledge as equally valuable to Western knowledge.

15. Two-way learning creates a framework where both Western and indigenous knowledge systems can complement each other.

16. All indigenous languages in New Zealand have been successfully preserved.

17. Indigenous knowledge is often difficult to divide into separate academic subjects.

18. Standardized tests adequately measure students’ understanding of indigenous knowledge.

Questions 19-23: Matching Headings

The passage has ten paragraphs, A-J.

Choose the correct heading for paragraphs C-G from the list of headings below.

Write the correct number, i-x.

List of Headings:
i. The role of elders in modern education
ii. Language preservation as essential to cultural survival
iii. Economic factors affecting indigenous education
iv. The challenge of maintaining cultural control over indigenous knowledge
v. Alternative assessment methods in indigenous schools
vi. The problem of insufficient indigenous teaching staff
vii. Reconceptualizing curriculum to honor indigenous ways of learning
viii. Technology in indigenous education
ix. International support for indigenous education
x. The historical impact of residential schools

19. Paragraph C

20. Paragraph D

21. Paragraph E

22. Paragraph F

23. Paragraph G

Questions 24-26: Summary Completion

Complete the summary below.

Choose NO MORE THAN THREE WORDS from the passage for each answer.

Indigenous education faces multiple challenges beyond curriculum content. The shortage of qualified teachers partly results from (24) ____ which disrupted knowledge transmission across generations. Creating effective curricula is complicated because indigenous knowledge systems view learning as (25) ____ rather than linear and emphasize collective responsibility over individual achievement. Additionally, (26) ____ that often accompanies cultural marginalization affects educational outcomes through poverty and inadequate resources.

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PASSAGE 3 – Decolonizing Education: Theoretical Frameworks and Structural Transformation

Độ khó: Hard (Band 7.0-9.0)

Thời gian đề xuất: 23-25 phút

The discourse surrounding decolonization in education has evolved considerably over recent decades, moving from superficial multiculturalism toward more radical interrogations of the epistemological foundations and structural arrangements that perpetuate cultural marginalization within educational institutions. Contemporary scholars in critical pedagogy, postcolonial theory, and indigenous studies argue that meaningful transformation requires not merely the inclusion of marginalized perspectives within existing frameworks, but rather a fundamental reconceptualization of knowledge production, pedagogical relationships, and institutional structures themselves. This paradigm shift challenges the hegemonic assumptions embedded within Western educational systems and demands attention to how power operates through seemingly neutral academic practices, from curriculum design to assessment methodologies to the very definition of what constitutes legitimate knowledge.

Critical Race Theory (CRT) in education provides one influential framework for understanding how educational systems reproduce cultural marginalization. Originating in legal scholarship but extending into educational contexts, CRT posits that racism and other forms of oppression are not aberrations but structural features woven into the fabric of institutions. Scholars employing CRT examine how colorblind policies that claim to treat all students equally actually perpetuate inequities by ignoring the differential impacts of policies on differently positioned groups. Derrick Bell’s concept of “interest convergence” suggests that dominant groups only support equity initiatives when they also serve their own interests, helping explain why educational reforms often fail to produce substantive change. Gloria Ladson-Billings extended CRT to analyze the “educational debt” owed to historically marginalized communities, arguing that framing achievement differences as “gaps” obscures the historical accumulation of educational advantages and disadvantages. Through this lens, addressing cultural marginalization requires systemic interventions that acknowledge and compensate for historical injustices rather than simply providing equal treatment in the present.

Paulo Freire’s concept of banking education versus problem-posing education illuminates how traditional pedagogical approaches contribute to marginalization. Banking education treats students as empty vessels into which teachers deposit knowledge, positioning learners as passive recipients rather than co-creators of understanding. This approach particularly marginalizes students from non-dominant cultures whose experiential knowledge and ways of knowing receive no validation. Problem-posing education, conversely, engages students in critical examination of their social reality, using their lived experiences as starting points for generating knowledge. This dialogical approach disrupts traditional hierarchical relationships between teachers and students and validates diverse knowledge sources. Freire’s work emphasizes that education is never politically neutral but always serves either to integrate students into existing structures of oppression or to enable them to critique and transform those structures.

Gloria Anzaldúa’s theory of borderlands consciousness and mestiza consciousness offers particularly generative insights for understanding the experiences of culturally marginalized students who navigate between multiple cultural worlds. Anzaldúa describes the psychic restlessness experienced by those inhabiting borderlands – liminal spaces where different cultures, languages, and identities intersect and sometimes conflict. Rather than viewing this experience solely as a burden, Anzaldúa theorizes mestiza consciousness as a source of creative potential, enabling individuals to develop cognitive flexibility, multiple perspectives, and innovative syntheses. Applied to education, this framework suggests that rather than forcing assimilation or treating cultural difference as a deficit, education systems should recognize and cultivate the unique capabilities that emerge from navigating multiple cultural contexts. Students fluent in code-switching between home and school cultures, for instance, demonstrate sophisticated metalinguistic awareness that represents an intellectual asset rather than a problem to be remedied.

Lý thuyết giáo dục hậu thực dân và chuyển đổi cấu trúc hệ thống

Postcolonial theorists such as Gayatri Chakravorty Spivak and Homi Bhabha contribute additional analytical tools for examining cultural marginalization in education. Spivak’s question “Can the subaltern speak?” interrogates whether marginalized groups can articulate their experiences within dominant discursive frameworks or whether the very act of speaking requires adopting the conceptual categories and language of dominant groups, thereby translating and inevitably distorting subaltern perspectives. This has profound implications for educational research and policy development, raising questions about whose voices shape educational reforms and whether marginalized communities’ perspectives can be authentically represented within mainstream institutional contexts. Bhabha’s concepts of hybridity and third space describe how cultural contact produces new forms that cannot be reduced to either original culture, challenging essentialist notions of cultural identity and suggesting possibilities for creative transculturation in educational settings.

The notion of cultural capital, developed by Pierre Bourdieu, elucidates how educational systems privilege certain forms of knowledge, skills, and dispositions while devaluing others, thereby reproducing social inequalities. Students from dominant cultural groups arrive at school already possessing the cultural capital that schools recognize and reward – particular ways of speaking, interacting, organizing knowledge, and demonstrating learning. Students from marginalized cultures, however, often find that their cultural knowledge and practices receive little recognition or validation. Yosso’s community cultural wealth framework challenges deficit perspectives by identifying various forms of capital that marginalized communities possess, including aspirational capital, linguistic capital, familial capital, social capital, navigational capital, and resistant capital. Recognizing these diverse capitals requires fundamental shifts in how education systems define valuable knowledge and assess student learning.

Recent scholarship on epistemological justice extends these concerns by examining how knowledge validation systems marginalize certain ways of knowing. Miranda Fricker distinguishes between testimonial injustice (when speakers receive unjust credibility deficits due to identity-based prejudice) and hermeneutical injustice (when marginalized groups lack conceptual resources to make sense of their experiences because dominant groups control knowledge production). In educational contexts, testimonial injustice occurs when teachers discount students’ knowledge based on cultural stereotypes, while hermeneutical injustice manifests when curricula fail to provide students with frameworks for understanding their own experiences of marginalization. Addressing epistemological injustice requires not only including marginalized perspectives in curricula but also transforming the processes through which knowledge is validated and circulated within institutions.

The concept of cultural humility, emerging from healthcare contexts but increasingly applied in education, offers an alternative to cultural competence frameworks. While cultural competence implies that practitioners can achieve mastery of other cultures, cultural humility emphasizes ongoing self-reflection, recognition of power imbalances, and accountability to marginalized communities. This orientation acknowledges that cultural knowledge is dynamic and diverse, with significant variation within cultural groups, making claims to complete cultural understanding untenable. Cultural humility positions educators as perpetual learners who must continuously examine how their own positionality shapes their interactions with students and their interpretation of educational issues.

Structural transformation toward more equitable educational systems encounters significant resistance from what Apple terms the conservative alliance – a coalition of neoliberal economic interests, neoconservative cultural restorationists, authoritarian populists, and elements of the professional middle class whose interests are served by existing arrangements. Neoliberal education reforms emphasizing standardization, accountability through testing, and market-based competition particularly undermine efforts to address cultural marginalization by imposing narrow definitions of educational success that ignore diverse student needs and community values. The proliferation of high-stakes testing regimes intensifies pressure on schools to focus on test preparation rather than culturally responsive teaching, while school choice policies often exacerbate racial and economic segregation.

Linda Tuhiwai Smith’s decolonizing methodologies framework has influenced how educational research itself is conducted with marginalized communities. Smith critiques how Western research paradigms have historically treated indigenous peoples and other marginalized groups as objects of study, extracting knowledge while providing little benefit to communities and sometimes causing harm. Decolonizing research emphasizes community control over research processes, reciprocal relationships between researchers and communities, research designs that address community-identified needs, and knowledge sharing that benefits communities directly. Applied to educational practice, these principles suggest that addressing cultural marginalization requires genuine power-sharing with affected communities rather than expert-driven reforms imposed from above.

Despite theoretical advances, translating these frameworks into institutional practice remains formidable. Institutional inertia, resource constraints, political opposition, and the embeddedness of existing practices within larger social structures impede transformation. Moreover, appropriation of social justice language without substantive change – what scholars term “diversity washing” or “equity theatre” – can create illusions of progress while leaving fundamental structures intact. Nevertheless, examples exist of educational institutions undertaking genuine structural transformation: indigenous-controlled schools operating according to community values, freedom schools emphasizing political consciousness and community empowerment, democratic schools where students participate in governance, and mainstream institutions implementing participatory governance structures that give marginalized communities authentic decision-making authority.

The work of decolonizing education and addressing cultural marginalization ultimately extends beyond educational institutions to broader social transformation. As bell hooks argues, education represents a “practice of freedom” that can empower marginalized people to recognize and resist oppression. However, realizing this potential requires confronting not only explicit discrimination but also the subtle mechanisms through which educational systems perpetuate existing power relations while claiming neutrality and meritocracy. The theoretical frameworks examined here provide tools for this critical work, but their application demands sustained commitment, political courage, and most importantly, the leadership of marginalized communities themselves in defining what educational justice requires.

Questions 27-40

Questions 27-31: Multiple Choice

Choose the correct letter, A, B, C, or D.

27. According to the passage, contemporary scholars argue that meaningful educational transformation requires:
A. Adding diverse perspectives to existing curricula
B. Fundamentally reconceptualizing knowledge and institutional structures
C. Increasing funding for minority education programs
D. Training teachers in multiple languages

28. Critical Race Theory’s concept of “interest convergence” suggests that:
A. All racial groups eventually share common interests
B. Educational equity is easily achievable with proper policies
C. Dominant groups support equity initiatives primarily when these serve their own interests
D. Racism in education is declining over time

29. Anzaldúa’s theory of mestiza consciousness views the experience of navigating multiple cultures as:
A. A psychological problem requiring intervention
B. Something that should be eliminated through assimilation
C. A source of cognitive flexibility and creative potential
D. Evidence of incomplete cultural integration

30. Bourdieu’s concept of cultural capital helps explain how:
A. Wealthy students always succeed academically
B. Schools reward forms of knowledge that dominant groups already possess
C. All cultural knowledge has equal value in education
D. Economic capital determines educational outcomes exclusively

31. The passage describes “diversity washing” as:
A. Genuine efforts to increase institutional diversity
B. Using social justice language without substantive structural change
C. A method for teaching about diversity
D. Research methodology in multicultural education

Questions 32-36: Matching Features

Match each theoretical concept (Questions 32-36) with the correct scholar or theorist (A-I).

You may use any letter more than once.

Theoretical Concepts:
32. Banking education versus problem-posing education
33. The subaltern’s ability to speak within dominant frameworks
34. Community cultural wealth
35. Epistemological justice
36. Decolonizing methodologies

Scholars/Theorists:
A. Gloria Anzaldúa
B. Paulo Freire
C. Pierre Bourdieu
D. Gayatri Chakravorty Spivak
E. Yosso
F. Miranda Fricker
G. bell hooks
H. Linda Tuhiwai Smith
I. Michael Apple

Questions 37-40: Short-answer Questions

Answer the questions below.

Choose NO MORE THAN THREE WORDS from the passage for each answer.

37. What type of consciousness does Anzaldúa describe as emerging from inhabiting spaces where different cultures intersect?

38. According to Fricker, what form of injustice occurs when marginalized groups lack conceptual resources to understand their own experiences?

39. What does the passage identify as an alternative to cultural competence that emphasizes ongoing self-reflection and accountability?

40. What term does Michael Apple use to describe the coalition of interests that resist educational equity reforms?

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Answer Keys – Đáp Án

PASSAGE 1: Questions 1-13

1. B
2. C
3. C
4. B
5. B
6. TRUE
7. FALSE
8. TRUE
9. NOT GIVEN
10. multicultural content
11. strength
12. cultural liaisons / community coordinators
13. anti-bullying policies

PASSAGE 2: Questions 14-26

14. NO
15. YES
16. NOT GIVEN
17. YES
18. NO
19. ii
20. iv
21. vi
22. vii
23. v
24. historical trauma / colonial policies
25. cyclical
26. socioeconomic marginalization

PASSAGE 3: Questions 27-40

27. B
28. C
29. C
30. B
31. B
32. B
33. D
34. E
35. F
36. H
37. borderlands consciousness / mestiza consciousness
38. hermeneutical injustice
39. cultural humility
40. conservative alliance

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Giải Thích Đáp Án Chi Tiết

Passage 1 – Giải Thích

Câu 1: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: cultural marginalization, occurs when
• Vị trí trong bài: Đoạn 1, dòng 1-3
• Giải thích: Câu đầu tiên của passage định nghĩa rõ “cultural marginalization” là “a phenomenon where students from minority cultural backgrounds experience exclusion or disadvantage”. Đáp án B paraphrase ý này là “experience exclusion due to their cultural background”. Các đáp án khác không được đề cập hoặc không chính xác theo định nghĩa trong bài.

Câu 2: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: traditional curricula, reflect
• Vị trí trong bài: Đoạn 2, dòng 2-3
• Giải thích: Bài viết nói rõ “Traditional curricula often reflect the values, history, and perspectives of the dominant culture”. Đáp án C là paraphrase trực tiếp của ý này. Đáp án A, B, D không được đề cập trong ngữ cảnh này.

Câu 6: TRUE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: standardized tests, criticized, cultural bias
• Vị trí trong bài: Đoạn 6, câu đầu tiên
• Giải thích: Passage viết rõ “Standardized tests have historically been criticized for cultural bias, as they often assume knowledge and experiences common to the majority culture”. Câu hỏi khẳng định điều tương tự nên đáp án là TRUE.

Câu 7: FALSE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: all countries, successfully eliminated, cultural marginalization
• Vị trí trong bài: Đoạn 9
• Giải thích: Đoạn 9 nói rõ “Despite these positive developments, challenges remain” và liệt kê nhiều vấn đề còn tồn tại. Điều này mâu thuẫn với câu khẳng định rằng tất cả các nước đã loại bỏ thành công vấn đề này, do đó đáp án là FALSE.

Câu 10: multicultural content

• Dạng câu hỏi: Summary Completion
• Từ khóa: curriculum reform, introduces, represents diverse cultural groups
• Vị trí trong bài: Đoạn 2, câu thứ 3
• Giải thích: Passage viết “Progressive education systems now incorporate multicultural content that celebrates diversity and acknowledges the contributions of various cultural groups”. Từ khóa chính là “multicultural content”.

Câu 13: anti-bullying policies

• Dạng câu hỏi: Summary Completion
• Từ khóa: targeting racism, safer environments
• Vị trí trong bài: Đoạn 8, câu đầu tiên
• Giải thích: Đoạn 8 nói “The implementation of anti-bullying policies specifically addressing racism and cultural discrimination creates safer school environments”. Cụm từ chính xác là “anti-bullying policies”.

Passage 2 – Giải Thích

Câu 14: NO

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: colonial education systems, treated indigenous knowledge, equally valuable
• Vị trí trong bài: Đoạn 1, dòng 2-4
• Giải thích: Passage nói rõ “colonial education models systematically marginalized and devalued the traditional knowledge…viewing them as inferior to Western scientific and educational paradigms”. Điều này hoàn toàn trái ngược với câu khẳng định, do đó đáp án là NO.

Câu 15: YES

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: two-way learning, framework, both knowledge systems, complement
• Vị trí trong bài: Đoạn 2, dòng 3-5
• Giải thích: Passage viết “Rather than positioning these knowledge systems as mutually exclusive or hierarchical, two-way learning creates spaces where they can coexist and complement each other”. Câu hỏi paraphrase chính xác ý này nên đáp án là YES.

Câu 17: YES

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: indigenous knowledge, difficult, divide, separate academic subjects
• Vị trí trong bài: Đoạn 4, dòng 5-6
• Giải thích: Đoạn 4 nói “Indigenous knowledge is often holistic, spiritually grounded, and place-based, making it difficult to compartmentalize into discrete academic subjects”. Câu hỏi sử dụng “divide into separate subjects” để paraphrase “compartmentalize into discrete academic subjects”, nên đáp án là YES.

Câu 19: ii – Language preservation as essential to cultural survival

• Dạng câu hỏi: Matching Headings
• Đoạn văn: Paragraph C (đoạn 3)
• Giải thích: Đoạn 3 tập trung vào “Language revitalization” và nhấn mạnh “Language carries not merely words but entire worldviews, cultural values, and ways of understanding reality”. Toàn bộ đoạn văn thảo luận về tầm quan trọng của việc bảo tồn ngôn ngữ cho sự sống còn văn hóa và các chương trình immersion schools thành công, phù hợp với heading ii.

Câu 20: iv – The challenge of maintaining cultural control over indigenous knowledge

• Dạng câu hỏi: Matching Headings
• Đoạn văn: Paragraph D (đoạn 4)
• Giải thích: Đoạn 4 thảo luận về “commodification and misappropriation of indigenous knowledge” và “concern that once their knowledge enters mainstream curricula, they lose control”. Chủ đề chính là về thách thức kiểm soát kiến thức bản địa, phù hợp với heading iv.

Câu 24: historical trauma / colonial policies

• Dạng câu hỏi: Summary Completion (3 words max)
• Từ khóa: shortage of qualified teachers, disrupted knowledge transmission
• Vị trí trong bài: Đoạn 5, dòng 2-5
• Giải thích: Passage viết “Colonial policies in many countries forcibly removed indigenous children…This historical trauma disrupted the intergenerational transmission of knowledge”. Cả hai cụm “historical trauma” hoặc “colonial policies” đều được nhắc đến như nguyên nhân, đều chấp nhận được.

Passage 3 – Giải Thích

Câu 27: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: contemporary scholars, meaningful transformation requires
• Vị trí trong bài: Đoạn 1, dòng 2-5
• Giải thích: Đoạn mở đầu nói rõ “Contemporary scholars…argue that meaningful transformation requires not merely the inclusion of marginalized perspectives within existing frameworks, but rather a fundamental reconceptualization of knowledge production, pedagogical relationships, and institutional structures themselves”. Đáp án B paraphrase chính xác ý này.

Câu 28: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: interest convergence, suggests
• Vị trí trong bài: Đoạn 2, dòng 5-7
• Giải thích: Passage viết “Derrick Bell’s concept of ‘interest convergence’ suggests that dominant groups only support equity initiatives when they also serve their own interests”. Đáp án C paraphrase chính xác khái niệm này.

Câu 29: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Anzaldúa, mestiza consciousness, navigating multiple cultures
• Vị trí trong bài: Đoạn 4, dòng 4-7
• Giải thích: Đoạn 4 nói “Rather than viewing this experience solely as a burden, Anzaldúa theorizes mestiza consciousness as a source of creative potential, enabling individuals to develop cognitive flexibility, multiple perspectives, and innovative syntheses”. Đáp án C paraphrase chính xác ý này.

Câu 32: B (Paulo Freire)

• Dạng câu hỏi: Matching Features
• Khái niệm: Banking education versus problem-posing education
• Vị trí trong bài: Đoạn 3, câu đầu tiên
• Giải thích: Passage nói rõ “Paulo Freire’s concept of banking education versus problem-posing education”. Đây là ghép nối trực tiếp giữa học giả và khái niệm.

Câu 36: H (Linda Tuhiwai Smith)

• Dạng câu hỏi: Matching Features
• Khái niệm: Decolonizing methodologies
• Vị trí trong bài: Đoạn 10, câu đầu tiên
• Giải thích: Passage viết “Linda Tuhiwai Smith’s decolonizing methodologies framework”. Đây là ghép nối trực tiếp.

Câu 37: borderlands consciousness / mestiza consciousness

• Dạng câu hỏi: Short-answer (3 words max)
• Từ khóa: Anzaldúa, consciousness, spaces where cultures intersect
• Vị trí trong bài: Đoạn 4, dòng 2-3
• Giải thích: Passage viết “Anzaldúa describes the psychic restlessness experienced by those inhabiting borderlands – liminal spaces where different cultures, languages, and identities intersect” và sau đó đề cập đến “mestiza consciousness”. Cả hai thuật ngữ đều chấp nhận được.

Câu 38: hermeneutical injustice

• Dạng câu hỏi: Short-answer (3 words max)
• Từ khóa: Fricker, marginalized groups lack conceptual resources
• Vị trí trong bài: Đoạn 7, dòng 2-3
• Giải thích: Passage định nghĩa rõ “hermeneutical injustice (when marginalized groups lack conceptual resources to make sense of their experiences because dominant groups control knowledge production)”. Đáp án chính xác là “hermeneutical injustice”.

Câu 39: cultural humility

• Dạng câu hỏi: Short-answer (3 words max)
• Từ khóa: alternative to cultural competence, self-reflection, accountability
• Vị trí trong bài: Đoạn 8, dòng 1-3
• Giải thích: Đoạn 8 nói “The concept of cultural humility…offers an alternative to cultural competence frameworks…emphasizes ongoing self-reflection…and accountability to marginalized communities”. Thuật ngữ chính xác là “cultural humility”.

Câu 40: conservative alliance

• Dạng câu hỏi: Short-answer (3 words max)
• Từ khóa: Michael Apple, coalition, resist educational equity reforms
• Vị trí trong bài: Đoạn 9, dòng 1-2
• Giải thích: Passage viết “Structural transformation…encounters significant resistance from what Apple terms the conservative alliance – a coalition of…interests”. Thuật ngữ chính xác là “conservative alliance”.

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Từ Vựng Quan Trọng Theo Passage

Passage 1 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
marginalization	n	/ˌmɑːrdʒɪnəlaɪˈzeɪʃən/	sự đẩy ra lề, thiểu số hóa	cultural marginalization in educational settings	social marginalization, economic marginalization
inclusive	adj	/ɪnˈkluːsɪv/	bao trùm, toàn diện	inclusive education policies	inclusive practices, inclusive environment
curriculum reform	n phrase	/kəˈrɪkjələm rɪˈfɔːrm/	cải cách chương trình học	fundamental approaches through curriculum reform	implement curriculum reform
dominant culture	n phrase	/ˈdɒmɪnənt ˈkʌltʃər/	văn hóa thống trị	values of the dominant culture	dominant culture’s perspective
multicultural	adj	/ˌmʌltiˈkʌltʃərəl/	đa văn hóa	multicultural content in lessons	multicultural education, multicultural society
indigenous peoples	n phrase	/ɪnˈdɪdʒənəs ˈpiːpəlz/	người bản địa	experiences of indigenous peoples	indigenous peoples’ rights
belonging	n	/bɪˈlɒŋɪŋ/	sự thuộc về, sự có liên hệ	develop a sense of belonging	sense of belonging, feeling of belonging
bilingual education	n phrase	/baɪˈlɪŋɡwəl ˌedʒuˈkeɪʃən/	giáo dục song ngữ	bilingual education programs	bilingual education model
cultural competence	n phrase	/ˈkʌltʃərəl ˈkɒmpɪtəns/	năng lực văn hóa	develop cultural competence	cultural competence training
differentiated instruction	n phrase	/ˌdɪfərenʃieɪtɪd ɪnˈstrʌkʃən/	giảng dạy phân hóa	strategies for differentiated instruction	implement differentiated instruction
cultural sensitivity	n phrase	/ˈkʌltʃərəl ˌsensɪˈtɪvəti/	sự nhạy cảm văn hóa	demonstrate cultural sensitivity	cultural sensitivity training
community engagement	n phrase	/kəˈmjuːnəti ɪnˈɡeɪdʒmənt/	sự tham gia cộng đồng	community engagement initiatives	promote community engagement

Passage 2 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
indigenous knowledge	n phrase	/ɪnˈdɪdʒənəs ˈnɒlɪdʒ/	kiến thức bản địa	integration of indigenous knowledge systems	indigenous knowledge systems, traditional indigenous knowledge
postcolonial	adj	/ˌpəʊstkəˈləʊniəl/	hậu thực dân	postcolonial education systems	postcolonial theory, postcolonial studies
suppression	n	/səˈpreʃən/	sự đàn áp, kìm nén	historical suppression of languages	cultural suppression, language suppression
intergenerational trauma	n phrase	/ˌɪntədʒenəˈreɪʃənəl ˈtrɔːmə/	chấn thương xuyên thế hệ	contributing to intergenerational trauma	experience intergenerational trauma
tokenism	n	/ˈtəʊkənɪzəm/	sự làm cho có vẻ, làm cho lệ	avoiding tokenism in education	mere tokenism, accusations of tokenism
two-way learning	n phrase	/tuː weɪ ˈlɜːrnɪŋ/	học hai chiều	concept of two-way learning	implement two-way learning
holistic	adj	/həʊˈlɪstɪk/	toàn diện, tổng thể	holistic understanding of nature	holistic approach, holistic perspective
revitalization	n	/riːˌvaɪtəlaɪˈzeɪʃən/	sự hồi sinh, phục hồi	language revitalization programs	cultural revitalization, community revitalization
immersion schools	n phrase	/ɪˈmɜːrʃən skuːlz/	trường học ngâm mình (học ngôn ngữ)	success of immersion schools	language immersion schools
commodification	n	/kəˌmɒdɪfɪˈkeɪʃən/	sự biến thành hàng hóa	commodification of indigenous knowledge	cultural commodification, knowledge commodification
epistemologies	n	/ɪˌpɪstɪˈmɒlədʒiz/	nhận thức luận	honor indigenous epistemologies	different epistemologies, alternative epistemologies
cultural protocols	n phrase	/ˈkʌltʃərəl ˈprəʊtəkɒlz/	quy tắc văn hóa	establishing cultural protocols	respect cultural protocols
place-based	adj	/pleɪs beɪst/	dựa trên địa phương	holistic and place-based knowledge	place-based learning, place-based education
self-determination	n	/ˌself dɪˌtɜːrmɪˈneɪʃən/	quyền tự quyết	educational self-determination	cultural self-determination, indigenous self-determination

Passage 3 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
decolonization	n	/diːˌkɒlənaɪˈzeɪʃən/	phi thực dân hóa	discourse surrounding decolonization	decolonization of curriculum, decolonization process
epistemological	adj	/ɪˌpɪstɪməˈlɒdʒɪkəl/	thuộc nhận thức luận	epistemological foundations	epistemological assumptions, epistemological justice
paradigm shift	n phrase	/ˈpærədaɪm ʃɪft/	sự thay đổi mô hình tư duy	requires a paradigm shift	fundamental paradigm shift, major paradigm shift
hegemonic	adj	/ˌheɡɪˈmɒnɪk/	có tính thống trị, bá quyền	hegemonic assumptions	hegemonic power, hegemonic discourse
pedagogy	n	/ˈpedəɡɒdʒi/	phương pháp sư phạm	critical pedagogy frameworks	inclusive pedagogy, culturally responsive pedagogy
oppression	n	/əˈpreʃən/	sự áp bức	structural features of oppression	systemic oppression, forms of oppression
inequities	n	/ɪnˈekwətiz/	sự bất công	perpetuate inequities	racial inequities, educational inequities
banking education	n phrase	/ˈbæŋkɪŋ ˌedʒuˈkeɪʃən/	giáo dục tiền gửi (Freire)	concept of banking education	critique banking education
dialogical	adj	/ˌdaɪəˈlɒdʒɪkəl/	mang tính đối thoại	dialogical approach to teaching	dialogical relationship, dialogical pedagogy
borderlands consciousness	n phrase	/ˈbɔːrdərˌlændz ˈkɒnʃəsnəs/	ý thức vùng biên giới	theory of borderlands consciousness	develop borderlands consciousness
mestiza consciousness	n phrase	/meˈstiːzə ˈkɒnʃəsnəs/	ý thức lai tạp (Anzaldúa)	mestiza consciousness as creative potential	cultivate mestiza consciousness
code-switching	n	/kəʊd ˈswɪtʃɪŋ/	chuyển đổi mã ngôn ngữ	students fluent in code-switching	linguistic code-switching, cultural code-switching
metalinguistic awareness	n phrase	/ˌmetəlɪŋˈɡwɪstɪk əˈweənəs/	nhận thức siêu ngôn ngữ	demonstrate metalinguistic awareness	develop metalinguistic awareness
subaltern	n/adj	/səˈbɔːltərn/	người/tầng lớp bị áp bức	can the subaltern speak	subaltern voices, subaltern perspectives
hybridity	n	/haɪˈbrɪdəti/	tính lai tạp, hỗn hợp	concepts of hybridity	cultural hybridity, linguistic hybridity
transculturation	n	/ˌtrænzkʌltʃəˈreɪʃən/	quá trình giao thoa văn hóa	creative transculturation	cultural transculturation, processes of transculturation
cultural capital	n phrase	/ˈkʌltʃərəl ˈkæpɪtəl/	vốn văn hóa (Bourdieu)	notion of cultural capital	accumulate cultural capital, possess cultural capital
testimonial injustice	n phrase	/ˌtestɪˈməʊniəl ɪnˈdʒʌstɪs/	bất công trong lời chứng	occurs testimonial injustice	experience testimonial injustice
hermeneutical injustice	n phrase	/ˌhɜːrməˈnjuːtɪkəl ɪnˈdʒʌstɪs/	bất công trong diễn giải	manifests hermeneutical injustice	address hermeneutical injustice
cultural humility	n phrase	/ˈkʌltʃərəl hjuːˈmɪləti/	sự khiêm tốn văn hóa	concept of cultural humility	practice cultural humility, demonstrate cultural humility
positionality	n	/pəˌzɪʃəˈnæləti/	vị trí xã hội của cá nhân	examine their own positionality	researcher positionality, acknowledge positionality
neoliberal	adj	/ˌniːəʊˈlɪbərəl/	tân tự do	neoliberal education reforms	neoliberal policies, neoliberal ideology

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Kết Bài

Chủ đề về cách hệ thống giáo dục giải quyết vấn đề thiểu số văn hóa (cultural marginalization) không chỉ là một đề tài học thuật quan trọng mà còn phản ánh những thách thức thực tiễn mà nhiều xã hội đang đối mặt. Qua bộ đề thi Reading hoàn chỉnh này, bạn đã được trải nghiệm ba passages với độ khó tăng dần, từ những chính sách giáo dục toàn diện cơ bản (Passage 1) đến việc tích hợp kiến thức bản địa (Passage 2) và các khung lý thuyết phức tạp về phi thực dân hóa giáo dục (Passage 3). Tương tự như Role of education in fostering global citizenship, chủ đề này giúp bạn hiểu sâu hơn về vai trò của giáo dục trong xã hội đương đại.

Bộ 40 câu hỏi đa dạng từ Multiple Choice, True/False/Not Given, Matching Headings đến Summary Completion đã cung cấp cho bạn cơ hội luyện tập toàn diện các kỹ năng cần thiết cho kỳ thi IELTS Reading thực tế. Đáp án chi tiết kèm giải thích không chỉ giúp bạn kiểm tra kết quả mà còn hiểu rõ logic đằng sau mỗi câu trả lời, cách paraphrase từ câu hỏi sang passage và chiến lược xác định thông tin chính xác.

Phần từ vựng học thuật được tổng hợp từ ba passages cung cấp cho bạn nguồn tài nguyên quý giá để mở rộng vốn từ, đặc biệt là các collocations và academic phrases thường xuất hiện trong IELTS. Hãy dành thời gian học kỹ những từ vựng này vì chúng không chỉ hữu ích cho phần Reading mà còn cho Writing và Speaking. Đối với những ai quan tâm đến các chủ đề xã hội rộng hơn, bạn có thể tìm hiểu thêm về Social impacts of climate migration để mở rộng kiến thức background.

Hãy nhớ rằng việc làm một bộ đề thi mẫu chỉ là bước đầu. Để thực sự cải thiện band điểm Reading, bạn cần luyện tập thường xuyên, phân tích lỗi sai, và không ngừng xây dựng vốn từ vựng học thuật. Đừng nản lòng nếu lần đầu làm bài bạn gặp nhiều khó khăn – đó là quá trình học tập tự nhiên. Tôi khuyến khích bạn làm lại đề thi này sau một tuần để đánh giá sự tiến bộ của mình. Chúc bạn học tập hiệu quả và đạt được band điểm IELTS mong muốn!